By Michael D. Barber
The essence of Dussel's concept is gifted during the proposal of moral hermeneuticswhich seeks to interpret truth from the point of view of what Emmanuel Levinas offers because the different- those people who are vanquished, forgotten, or excluded from existent socio-political or cultural platforms. Barber lines Dussel's improvement towards Levinas' philosophy via his dialogue of the Hegelian dialectic and during the phases of Dussel's personal moral thought.
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Additional info for Ethical Hermeneutics: Rationalist Enrique Dussel's Philosophy of Liberation
Whereas things have no meaning of their own apart from our Sinngebung, the face of the Other signifies before we have projected light upon it. "17 Intentionality, so defined, ineptly apprehends the proximity of the Other, who, for Levinas, cannot be confined within a "consciousness of" and who inverts intentionality. Given the fact that Husserlian intentionality bears Page 9 the trace of the voluntary and the teleological, Levinas refuses to describe the subject on the basis of intentionality, representational activity, objectification, or freedom and will.
By being absolutely phenomenological and returning to the "things themselves," Levinas penetrates into a domain where phenomenology itself no longer works. As such, he proves himself the eminent phenomenologist he is. Levinas himself, speaking of philosophy in general, highlights this paradox: "The fact that philosophy cannot fully totalize the alterity of meaning in some final presence or simultaneity is not for me a deficiency or fault. Or to put it another way, the best thing about philosophy is that it fails.
In his thought, several tensions, many of them unresolved and more polarized in the North Atlantic philosophical community, play themselves out. For instance, one can find in his work the opposition between phenomenology and the Frankfurt School, between the universality of philosophy and its national/cultural distinctiveness, between natural law and modern ethics, between modernity and postmodernity, between the situations of Latin America and those of Eastern Europe, between the new Marx and the old Marx, and between philosophy and other disciplines such as history, theology, economics, and the natural and social sciences.